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Five Ways to Be A Good Neighbor
"A bad neighbor is a misfortune, as much as a good one is a great blessing." -Hesiod
A Chinese proverb once said that a good neighbor is a priceless treasure and indeed they are. Although it is an often overlooked aspect when it comes to looking for a prospective house, it should be an integral element when it comes to looking for the right neighborhood. After all, a good neighbor does not only foster a community of helpful friendliness and comfortable living; it cultivates a good relationship among all the members of the society as well. However, it is not only enough that your neighbors are good, but you also need to be an excellent neighbor to them as well. After all, these are the people you live in proximity with so it is only right that you establish a good relationship with them. So, if you have just moved into a new neighborhood or are seeking to make new friends with the neighbors who have just moved in (whether you may be living in a condominium in Manila or elsewhere), here are ways you can be an exemplary neighbor:
1.) Be welcoming
It might be a little awkward to start up a conversation with a neighbor who is new to the community and even harder if you have lived next to them for months or years, but it can be done. Break the ice by introducing yourself as soon as they move in or if they have been around for quite some time, talk to them. Inviting them to a delicious meal or giving them some of your homemade cookies would not hurt either.
2.) Strike up a conversation
One of the easiest ways to establish a relationship with your neighbor is to strike up a conversation whenever you see them. Instead of just smiling and waving, ask them how their day went and do some small talk. In this way, you can get to know your neighbor better. Remember, try not to broach on topics that are too personal—well not until at least you know your neighbor fairly well and have established a close relationship with them.
3.) Do not snoop on your neighbor's business
If you have been invited into your neighbor's home, do not snoop around. Wait for him or her to give you a guided tour and if he or she does not, do not wander. Simply stay where he has invited you. Furthermore, do not try and pry into your neighbor's personal life as this might make them feel like their privacy or personal space is invaded. Wait for your neighbor to open up to you in his or her own time and if they do not, do not pressure them into doing so.
4.) Be responsible for your pets
Be a little considerate of your neighbors if you have furry friends about. Make sure that your dog does not bark in the wee hours of the morning and also, do not let them leave their waste in your neighbor's yard as this is one way to ruffle their feathers. Be responsible for your pets, and your neighbors will thank you for that.
5.) Do not be noisy
Should you be throwing a party or hosting an event in your house, let your neighbors know in advance—especially if,, you expect it to be a little rowdy. However, should your event last way into the night, try to at least tone it down and keep your voices down. Warn your guests not to get too uproariously noisy as this is a guarantee that your neighbors would be irked. Or worse, they might even call the cops on you.
Remember, if you want a good relationship with your neighbor, it has to start with you as well. Be a good neighbor yourself and maybe that is all you would need to make a difference. You might never know, but the neighbor you have been living next to for years might just be someone you can consider as a close friend.
Perks of Residing Near Your School and Work
The students just started this school year, and our ever-hard-working laborers are still working year-round, as usual. For many of us, travel going back and forth to our school and work is such a hassle. Imagine being stuck in traffic and you have a class at 8 in the morning, or have a meeting at 1 in the afternoon. You might have left your house three or four hours earlier, but it just won't do. Unlike the people who are in a condo for rent in Makati, they don't seem to have any problem if their school or workplace is just near their place.
To give you more of the mentioned above, here are some of the perks if you are residing near your school or work:
You are well-rested
It means no alarm four of five hours before you need to leave home. Thus you have extra time to sleep. You can do many things at home after school or work. You may be tired, but you still have a lot of time to do whatever you want or gain energy thru having a good rest. Isn't it lovely?
Less time on the road
Given that the traffic in the Metro, well actually everywhere in the Philippines, brings out the worst in us, you will do anything just to get out of that trap. Having less time on the road is just pure nirvana we are all aiming for. Moreover, you are saving a lot of money and energy if you just live a few blocks away from school or work. You can walk for a few minutes or go bike, a workout that you can do in your daily life.
You can go back and forth to your place quickly
If you accidentally left something at home, you can get it and be back at your school or workplace in a jiffy. You can also spend long breaks at home, be at ease knowing that you can get no traffic. Hooray!
Feel free to invite friends and colleagues to come at your place
If you need to do projects or merely for bonding, you can have your friends and colleagues to come at home. It will be very easy for your group to go since it's just around your area (school or office). It is also economical to hang out or spend your vacant in a house than renting a hotel, go out to eat at a fancy resto, etc. You can have your people swim (ask permission or sign them as guests) in your condo's pool and cook scrumptious food at home. Having quality time with friends and at the same time being practical with your choices have never been this easy.
If there's any emergency at home, you can easily storm your way
You get to your school or office around 10 to 15 minutes of walk, and if there's an emergency, you could surely fly your way for like 5 minutes or less. Might be exaggerated but the fact the whenever someone needs your help or the like, you can quickly excuse yourself (and it's reasonable).
More time for yourself and family
Given that you are just a few blocks away, you have less time on the road and more with your family, and to yourself of course. Work-life balance seems easier to do if you choose to live near your workplace or school, or vice versa.
Does it speak to you on a personal level? Well, it's either a calling that you should consider moving somewhere near your current school or workplace or affirmation that your decision to live in a condo in Makati is an excellent choice. Whatever it is, I hope I was able to showcase the little perks you can have if you reside near your school or workplace.
3 Moving Lessons You'd Probably Learn The Hard Way
It is just a natural thing to move out. Agree? People naturally want to live in a place where they can be proud of and live a healthy and satisfying lifestyle. Who would not want that? Well, it really doesn't matter if you are planning to move into your new condo in New Manila or any other real estate properties in the Philippines, for as long as you can be contented with the things you have at home, then there is nothing to worry about. However, there are just times that there are some unexpected things we mostly encounter while moving in.
Many of us here believe the saying "expect the unexpected." Yes, cliché as it may seem, but it may be true to some people who decide to move into their new home. They tend to expect something but turns out or ends up the opposite thing. Later on, you will eventually realize that you are learning something out from moving in a hard way. And yes, you are not the only one since there are also people who experience such things.
Well, if you are one of those people who is planning to move into their new home, below are some tips for you to know about moving in and what you should expect. Of course, this is also one way you can avoid troubles later on. And if problems may arise inevitably, at least, you know what you should do to prevent from experiencing such things again and again.
1. It always costs more than what you expect
When it comes to money matter, it is better for you to have some extra money in your bank to make sure that there will be no financial problems that may arise later on. Of course, there are times that there will be some add-ons that you forget to include on your payments, at least, you still have money that can pay for that particular thing. Not just with the down payments issues, there are also times that you need to have or buy some furniture for your home. And if you don't have any money to buy such, then you definitely have to endure no having furniture at home. And you definitely don't want that to happen, right? That is why it is a must for you to budget and have extra money for any case of financial emergencies.
Not just with the down payments issues, there are also times that you need to have or buy some furniture for your home. And if you don't have any money to buy such, then you definitely have to endure no having furniture at home. And you definitely don't want that to happen, right? That is why it is a must for you to budget and have extra money for any case of financial emergencies.
2. It's going to take you longer to clean and move the last bits than it did move all the rest of your stuff combined
When moving in, we usually tend to move first the big furniture at our new home. With that, a bunch of small things will most likely end up taking a lot of trips to get into the moving van. Of course, there will be tendencies that you'll go to have the "tire-of-moving" feeling. To avoid such, why don't you try packing things into boxes that go with certain rooms and areas so you can make getting it into a new home much easier? Moreover, you can also cut down that feeling by cleaning room by room the month or so before you move, so when it comes to moving day, you're it will also be easier for you to move the things in each room.
Moreover, you can also cut down that feeling by cleaning room by room the month or so before you move, so when it comes to moving day, you're it will also be easier for you to move the things in each room.
3. Renter's remorse is real and can sometimes ruin the first few days of a new place if you let it
There are just times that out from your impulsiveness when it comes to making life decisions, you regret what you chose. Yes, a lot of you here have experienced such situations that you regret moving into their new home. That means, you just realize it in the later part of your stay. Perhaps, you don't like the people or neighbors around your since they usually do gossip around the corner. Or you just don't like the place since the noise and other pollutions are definitely visible to the place where you live.
Hence, it is paramount for you to make sure you are choosing the right property before investing it. Well, if you can find one, you better think again and again if you like or if it's worth the living or not. It is a must for you to know to make sure that you won't regret any of your decisions later on.


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Rattan Creek Trail is a 2.4 mile out and back trail located near Austin, Texas. The trail is good for all skill levels and primarily used for hiking and walking. Dogs are also able to use this trail but must be kept on leash.
dogs on leash
kid friendly
The reason I come here is because it is 5 minutes from where I live. It's an okay place to walk your dog/run but make sure you come when the sun is not strong. There is barely any trees so very little shade if any. Also the map makes it seem like there is a creek. Didn't see any running water. Only nasty stagnant puddles. The trail is well marked and wide. Also there are basic exercise stops throughout which is nice. I would not drive more than 10 minutes to come here as there are other better trails.
This was a beautiful walk. Easy shaded in areas. Plenary of pretty birds along the way. Kid and dog friendly.
Great park and trail for walking or running.
A nice easy city park trail between housing developments. Wide open and not very interesting.


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Tired of the same idlis daily?? Try these Broken Wheat Idlis for a change!!
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Yield: 8 idlis
Broken Wheat – 1 cup
Sour curd – 1/2 cup
Carrots – 1 grated
Green Chillies – 2
Chilli Powder – 1/2 tsp(optional)
Oil – 1 tsp
Baking Soda – 1/2 tsp
Turmeric Powder – 1/4 tsp
Mustard Seeds – 1 tsp
Salt – to taste
Water – as required
1. Dry roast the broken wheat/godhuma ravai/daliya for 3 minutes till it gives a nice aroma.Grind it to a coarse powder once it cools down. Keep aside.
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6. Serve hot with any chutney of your choice.


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VIRGIN AUSTRALIA In-Flight magazine commission
October 10, 2011
It's been too long since my last blog entry but much to report!
The last 4 months have been the most demanding and stimulating of my career so over the next few entries I'll be putting visuals to timeframes.
First off is the Virgin Voyeur mag illustration for the article 'From Australia to Silicon Valley' about young Aussie entrepeneurs making a splash in the Tech capital of the world.
I loved being in the same mag as Chris Lillee; and Joshua Monaghan's layout gave the illo a huge presence when you turned the page. The use of watercolour was at his suggestion and it made for a really interesting departure from my usual treatments of my inkline style.
Some of the guys featured in the article were using my illos of them as personal avatars which I took as quite a compliment.


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It is currently 19 Aug 2018, 05:01
Army v Navy Rugby at Twickers...From Crochet to Collectables and other Interests
1 post • Page 1 of 1
Army v Navy Rugby at Twickers...
Ok so it should more accurately be called the combined Polynesian international squad verses the royal marines with a token sailor or two match but it is a jolly good day out. I might even get to see some of the match if the socialising doesn't get in the way too much. Is anyone else going to watch it this year?
Bah Humbug
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John R. Delony
Email: email@example.com
Phone: (806) 834-7542
Dr. John Delony serves as the Associate Academic Dean for Student Life for the Texas Tech School of Law. Dr. Delony also teaches graduate courses in the Texas Tech University College of Education and serves on dissertation and master's thesis committees.
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At Tech Law, Dr. Delony and his team provide support for the success and wellness of Tech Law students. He chairs the Student Support and Emergency Team and manages law student disability support services. He works closely with TTU Campus Life across a number of student support services, including Title IX, BIT, Student Counseling, and Student Medical Services. He serves as the Dean's designee for Honor Code / Student Conduct and works closely with student clubs and organizations. He is currently a member of the following law school committees: Diversity, Equity and Equal Opportunity, Scholarships and Financial Aid, and the Strategic Planning Committee. In 2015, Dr. Delony was selected as a Texas Tech University Distinguished Staff Member Award. Other honors and awards include the Chi Alpha Delta Tech Law Staff member of the Year (2014) and the recent selection as an Emerging Leader for the West Texas Counseling Association (2016). In addition to his work at Tech Law, Dr. Delony is also pursuing a second PhD in Counselor Education & Supervision.
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- PhD – Higher Education Administration – Texas Tech University – 2010
- PhD – Counselor Education & Supervision – Texas Tech University – (anticipated grad. 2017)
- M.Ed. – Higher Education Administration – Texas Tech University – 2005
- BA – Humanities / Psychology – Lubbock Christian University
- Higher Education Management Development Program – Harvard University – 2013
- Certified Behavioral Intervention Team Best Practice (NaBITA) – 2013
- Certified Title IX Investigator (ATIXA) - 2013
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School of Law
AddressTexas Tech University School of Law, 3311 18th Street (formerly 1802 Hartford Avenue), Lubbock, Texas 79409-0004


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For detailed questions about AMANDA DAWN SPURLOCK's therapy practice, you should contact their Enid offices at 5802337220.
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AMANDA DAWN SPURLOCK Reviews, Feedback, & Complaints
The Fix definitely wants its readers to submit authentic AMANDA DAWN SPURLOCK reviews, if you had a real-life experience as their client, or know a person who has. If you've gone to AMANDA DAWN SPURLOCK in Enid, Oklahoma you are encouraged to share details about your experience, as long as you do not break confidentiality.
Colorful language is acceptable but please refrain from threats of harm, hate speech, and/or other words that seek to isolate someone in a negative fashion on the basis of their race, religion, ethnic group, or other affiliation.
You're writing about therapy, which is an inherently touchy subject. Please try and remember that.
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SEO can be a difficult subject to grasp. There is a lot to learn about to ensure your success when using SEO. This article will break down some of the essential things you achieve success with SEO.
Search Engine
Coding is an important element in search engine optimization if you are using SEO.For instance, if you have JavaScript and the code isn't done well, search engine spiders cannot index it.
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You need to go through your site for errors, lest you leave the "r" out of the word "shirt."Make sure your site is easy to read for both human visitors and search engines.
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Focus on the important phrases that can improve your website. Use tools that are analytical so you can learn what phrases work best.
Captions are a tremendous SEO process.This means that if you have a lot of newspaper articles or photos linked up to your site, you should use this as an opportunity to use some captions that have a bunch of keywords.
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There are several things that can help with optimizing your website. Using this advice in a simple way can help you organize your strategy with SEO and succeed online.


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- Jim Harris
- Focus
Vanguard Modular Building Systems LLC
Vanguard Modular Building Systems looks to increase its expertise in permanent modular construction projects.
By Jim Harris
Vanguard Modular Building Systems LLC is changing the way its clients think about modular construction, one project at a time.
"We go after projects that may not have been thought of as being appropriate for modular methods in the past," says Mark Meyers, vice president of marketing services for the Malvern, Pa.-based company. "We are finding that architects, general contractors and owners are beginning to recognize the benefits of modular construction."
Established in 1998, Vanguard Modular specializes in providing permanent and temporary modular buildings to the education, commercial, healthcare, oil and gas, government and religious markets. The company's typical projects range from 700 to 20,000 square feet in size; the largest building the company has completed is a three-story, 40,000-square-foot facility.
"We do not supply 8-foot and 10-foot wide construction trailers; we construct large modular buildings," Meyers says. "We focus our resources and time on custom building solutions instead of getting into the trailer industry, which we view as a distraction."


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Hi everyone. I just added a web shop to this site. You can buy limited edition prints of my artwork. There are currently twelve images available, and I'll add more over time. Lots of you have asked to buy prints over the last few years, but I've only just gotten around to setting up shop. Enjoy!
Click on the 'SHOP' tab above or here.


text:
On April 6, 2017, Judge Harvey Bartle III, sitting by designation in the United States District Court for the District of the Virgin Islands, dismissed a putative class action against Altisource Asset Management Corporation ("AAMC") and certain of its former directors and officers under Section 10(b) of the Securities Exchange Act of 1934 and Rule 10b-5 thereunder. City of Cambridge Ret. Sys. v. Altisource Asset Mgmt. Corp., No. 1:15-cv-00004, slip op. (D.V.I. Apr. 6, 2017), ECF No. 74. Plaintiffs alleged that AAMC—a provider of asset management and corporate governance advising services related to mortgage servicing—made material misstatements in SEC filings and other disclosures relating to services it provided to the mortgage servicing company Ocwen Financial Corporation ("Ocwen") and certain related companies. The Court held that plaintiffs' allegations were insufficient to demonstrate that the alleged misstatements were false or misleading, and further that plaintiffs failed to show that their claimed losses were caused by the alleged misstatements at issue.
Plaintiffs alleged that AAMC knew of, but failed to disclose, certain information disclosed by Ocwen, by Ocwen-related companies, and in announcements of state regulatory disciplinary action against Ocwen. Plaintiffs contended that, because AAMC's success was dependent on Ocwen's success, AAMC's failure to disclose what it knew about Ocwen's mortgage servicing capabilities and regulatory risks rendered AAMC's disclosures false and misleading. The Court rejected this argument, noting that AAMC disclosed that its success was dependent on Ocwen and Ocwen-related companies, and that plaintiffs had not alleged that the disclosures by and about Ocwen and Ocwen-related companies rendered AAMC's disclosures false and misleading. The Court also rejected plaintiffs' argument that AAMC failed to disclose material facts regarding conflicts of interest among Ocwen-related companies. The Court explained that plaintiffs could not rely merely on statements from regulatory actions asserting potential conflicts among Ocwen-related companies, without identifying any improper transaction in which AAMC itself was involved.
The Court further held that plaintiffs failed to plead loss causation. While plaintiffs' complaint identified the price of AAMC's stock after certain disclosures and alleged that plaintiffs had previously bought stock at artificially high prices, the Court emphasized that plaintiffs failed to allege facts demonstrating a causal connection between defendants' alleged misstatements and the decline in AAMC's stock price.
This decision is useful in highlighting plaintiffs' burden in establishing, through non-conclusory factual allegations, that alleged misstatements or omissions are in fact misleading or false, and that a causal connection exists between plaintiffs' alleged loss and the statements or omissions at issue.
Click here to view the judgement.


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Kip and I had a great road trip over the weekend – the weather was pretty much perfect and it was great seeing a whole area of Colorado that I've never seen before.
We saw sand dunes, Colorado's largest lake (Blue Mesa which is 50 something feet below normal), one of the largest Aspen groves in the world near Kebler Pass and some amazing waterfalls.
I might post some pics from the trip later this week.
However, I did just discover Nathan Adrian – yet another hot American swimmer – where did these guys come from? It wasn't long ago that I heard of Ryan Lochte (click here for some pics of him).
I don't know much about him but he is a gold medalist, 24yo from Washington State. What a cutie!!!


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Credicorp Ltd (BAP.N)
BAP.N on New York Stock Exchange
17 Aug 2018
17 Aug 2018
Change (% chg)
$-0.84 (-0.38%)
$-0.84 (-0.38%)
Prev Close
Day's High
Day's Low
Avg. Vol
52-wk High
52-wk Low
|Current Position
Dionisio Romero Paoletti
|Non-Independent Chairman of the Board, Chief Executive Officer
Jose Raimundo Morales Dasso
|Independent Vice Chairman of the Board
Fernando Dasso Montero
|Chief Financial Officer
Walter Bayly Llona
|Chief Operating Officer
Reynaldo Carlos Patricio Llosa Benavides
|Chief Risk Officer
Alvaro Correa Malachowski
|Chief Insurance Officer
Gianfranco Piero Dario Ferrari de las Casas
|Executive Officer - Retail Banking and Wealth Management of BCP
Pedro Rubio Feijoo
|Executive Officer - Wholesale Banking of BCP
Fernando Fort Marie
|Non-Independent Director
Martin Perez Monteverde
|Non-Independent Director
Luis Enrique Romero Belismelis
Benedicto Ciguenas Guevara
|Independent Director
Patricia Silvia Lizarraga Guthertz
|Independent Director
Juan Carlos Verme Giannoni
|Independent Director
Dionisio Romero Paoletti
|Mr. Dionisio Romero Paoletti serves as Non-Independent Chairman of the Board, Chief Executive Officer of Credicorp Ltd. He is the Chairman of the Board of Directors of Credicorp and Banco de Credito del Peru (BCP), and has been the Chief Executive Officer of Credicorp since 2009. Mr. Romero P. has served as a board member of BCP since 2003 and was appointed Vice Chairman in 2008 and Chairman in 2009. He is also the Chairman of BCP Bolivia, PPS, Pacifico Vida, Alicorp S.A.A., Ransa Comercial S.A., Industrias del Espino S.A., Palmas del Espino S.A., and Agricola del Chira S.A., among others. Furthermore, Mr. Romero is the Vice Chairman of the Board of Directors of Inversiones Centenario S.A.A. ("Inversiones Centenario") and Director of Cementos Pacasmayo S.A.A., Sierra Metals Inc., among others. Mr. Romero P. has a Bachelor's Degree in Economics from Brown University, USA and a MBA from Stanford University, USA. He has served as Director and Chairman of the Board since 2009.
Jose Raimundo Morales Dasso
|Mr. Jose Raimundo Morales Dasso serves as Independent Vice Chairman of the Board of Directors of Credicorp, Ltd. since April 2008. Prior to being elected to the Board of Directors, he served as our Chief Operating Officer and CEO of BCP, having joined BCP in 1980. Previously, Mr. Morales held various positions during his ten years at Wells Fargo Bank in its San Francisco, São Paulo, Caracas, Miami and Buenos Aires offices. His last position was Vice President for the Southern Region of Wells Fargo. From 1980 to 1987, Mr. Morales was Executive Vice President in charge of BCP's Wholesale Banking Group. From 1987 to 1990, he was the CEO of ASB. He rejoined BCP as the CEO in 1990 until March 2008. Currently, Mr. Morales is Chairman of the Board of Directors of ASB and Vice Chairman of the Board of Directors of Banco de Credito del Peru and Pacifico Peruano Suiza, Cia. de Seguros y Reaseguros. He is also a Member of the Board of Directors of Banco de Credito de Bolivia, Pacifico Vida, Cementos Pacasmayo S.A.A., Salmueras Sudamericanas S.A., Fosfatos del Pacifico S.A., Alicorp S.A.A., Grupo Romero, JJC Contratistas Generales S.A., Cerámica Lima S.A., Inversiones y Propiedades S.A. and member of the Board of Instituto Peruano de Economia. Mr. Morales received his Master's degree in Finance from the Wharton School of Business, USA. He has served as Director of the Board of Credicorp since 2008.
Fernando Dasso Montero
|Mr. Fernando Dasso Montero serves as Chief Financial Officer of Credicorp, Ltd. He has been the Chief Financial Officer of Credicorp and of BCP since October 2013. He began his career in 1992 in McKinsey & Co.'s Madrid office and participated in projects both in Spain and in Latin America. In 1994 he joined BCP's Corporate Finance team and in 1998 he began leading the bank's Distribution Channel Network until he was named Marketing Manager in 2001, a role that included the development of Retail Banking products. After more than fifteen years of a diverse experience at BCP he became Chief Strategy Officer in 2010 and held that role until he was named CFO. Mr. Dasso has a Bachelor's degree in Business Administration from Peru's Universidad del Pacifico as well as an MBA degree from the University of Pennsylvania's Wharton School. Additionally, Mr. Dasso is a board member of several of Credicorp's subsidiaries such as: Prima AFP (Private Pensions' Management Co.), Credicorp Capital, ASB, Mibanco, Banco de Credito de Bolivia and Solucion Empresa Administradora Hipotecaria (Mortgage Administrator Co.).
Walter Bayly Llona
|Mr. Walter Bayly Llona serves as Chief Operating Officer of Credicorp Ltd. He was named Chief Executive Officer of BCP, and Chief Operating Officer of Credicorp, effective April 2008. Prior to his role as Chief Executive Order, he was the Chief Financial Officer of the organization. Previously, Mr. Bayly held various other management positions within BCP, including managing the Wholesale Banking Group, Investment Banking as well as Systems and Reengineering. Mr. Bayly joined BCP in 1993, after three years at Casa Bolsa Mexico where he was Partner and Managing Director in Corporate Finance. Prior thereto, for ten years he was with Citibank in Lima, New York, México, and Caracas, where he worked primarily in the corporate finance and loan syndications. Mr. Bayly received a Bachelor's degree in Business Administration from Universidad del Pacifico in Lima, Peru, and a Master's degree in Management from Arthur D. Little Management Education Institute in Cambridge, Massachusetts. Mr. Bayly is currently Chairman of the Board of Directors of Prima AFP (Private Pension Management Co), Credicorp Capital and Mibanco. He is also a member of the Board of Directors of The Institute of International Finance, Peruvian American Association, PPS, Pacifico Vida, Pacifico EPS, BCP Bolivia, ASB Panama, Inversiones Centenario, and the Fondo de Seguro de Depositos (Deposit Insurance Fund), and is a member of the Board of Advisors of Universidad del Pacifico and the Peruvian Chapter of Universidad Tecnologica de Monterrey.
Reynaldo Carlos Patricio Llosa Benavides
|Mr. Reynaldo Carlos Patricio Llosa Benavides serves as Chief Risk Officer of Credicorp, Ltd. He has been the Chief Risk Officer of Credicorp and BCP since January 2012. Previously, Mr. Llosa held different positions at BCP, including as Head of Risk, Head of Middle-Market Banking and Head of Corporate Banking. He received a Bachelor's degree in Business Administration from St. Mary's University, San Antonio, Texas, USA, and holds a Master's degree in Business Administration with specialization in Finance from Northwestern University (J.L. Kellogg Graduate School of Management), Chicago, Illinois, USA.
Alvaro Correa Malachowski
|Mr. Alvaro Correa Malachowski serves as Chief Insurance Officer of Credicorp, Ltd. He holds a degree in Industrial Engineering from the Pontificia Universidad Catolica del Peru and a Master's degree in Business Administration from Harvard Business School. He joined BCP in 1997, where he held different managerial positions in Risk and IT. Mr. Correa then served as Chief Executive Officer of ASB, Chief Executive Officer of CSI and BCP's Miami Agency, all between January 2006 and March 2008. From April 2008 to September 2013, Mr. Correa was Chief Financial Officer of Credicorp and BCP, and served on the Board of Directors of Credicorp's subsidiaries Prima AFP and Financiera Edyficar, among others. Since October 2013 he serves as Chief Insurance Officer of Credicorp and Chief Executive Officer of Grupo Pacifico.
Gianfranco Piero Dario Ferrari de las Casas
|Mr. Gianfranco Piero Dario Ferrari de las Casas is Executive Officer - Retail Banking and Wealth Management of BCP, subsidiary of Credicorp, Ltd. He has worked at BCP since 1995, holding various positions such as Associate of Corporate Finance, Associate of Special Accounts, Head of Corporate Finance and Head of Corporate Banking. From 2005 to 2008, Mr. Ferrari was the Chief Executive Officer of BCP Bolivia. Currently, he is the Head of Digital Transformation and Retail Banking at BCP. He has been a member of the Board of Directors of Prima AFP since September 2008. He also serves as Vice Chairman of the Board of Directors of Mibanco and is a member of the Board of Directors of Pagos Digitales Peruanos. Mr. Ferrari holds a degree in Business Administration from Universidad del Pacifico, and has a Master's degree from Kellogg Graduate School of Management, Northwestern University.
Pedro Rubio Feijoo
|Mr. Pedro Rubio Feijoo served as Executive Officer - Wholesale Banking of BCP, a subsidiary of Credicorp, Ltd. He is responsible for the Wholesale Banking Group at Banco de Crédito which includes the Corporate and Middle Market Banking Divisions. He is also responsible for the Leasing, Trade Finance and Cash Management areas. Previously, he held several positions within Credicorp. He has been Head of the Middle Market Division, Chief Executive Officer of Banco Tequendama in Colombia and Head of Trade Finance, after starting his career as a Relationship Manager in the Corporate Banking Group over 30 years ago. Mr. Rubio holds a B.S. in Industrial Engineering from North Carolina State University.
Fernando Fort Marie
|Mr. Fernando Fort Marie serves as Non-Independent Director of Credicorp, Ltd. since March 1999. He is a lawyer and partner at the law firm of Fort Bertorini Godoy & Pollari Abogados S.A. Mr. Fort served as a Director of Banco de Credito del Peru - BCP from 1979 to 1987 and from March 1990 to the present. Mr. Fort also serves as chairman of Hermes Transportes Blindados S.A., Inversiones Centenario., Motores Diesel Andinos S.A. (MODASA) and Empresa Edelnor S.A.A. He has served as a Director of the Board of Credicorp since 1999.
Martin Perez Monteverde
|Mr. Martin Perez Monteverde serves as Non-Independent Director of Credicorp, Ltd. He is a senior executive, who studied Business Administration, Marketing and Finance at the Universidad del Pacifico, and a graduate of the Senior Management Program of the Universidad de Piura and with a participation in the USA Wharton Management Congress of Wharton School University in Pennsylvania. He had a 25-year career, with 20 years of them in private activity, and 5 years in the public sector, including serving as a Congressman of the Republic of Peru, and Minister of State in the portfolio of Foreign Trade and Tourism. He is President of Universal Textil and Senso Consulting SAC. He is also Director of Inversiones Centenario, Pacifico Peruano Suiza, SIGMA Investment Funds Management Company (SAFI), Toyota of Peru, the Foreign Trade Company of Peru – COMEXPERU – and President of the National Confederation of Business Institutions Private – CONFIEP. He has served as a Director of the Board of Credicorp since 2014.
Luis Enrique Romero Belismelis
|Mr. Luis Enrique Romero Belismelis serves as Director of Credicorp, Ltd. since March 31, 2017. He received his Bachelor of Economic Science from Boston University (U.S.A.). Loan Officer at Atlantic Security Bank. He was CFO of Alicorp S.A.A., from 1997 to 2005, and previously between 1992 and 1997, held the position of Corporate Finance Manager and that of Chief Executive Officer of Romero Group companies at the Corporación General de Servicios S.A. He is currently Chairman of the Board of Directors of Ransa Comercial S.A., and Trabajos Maritimos S.A. (Tramarsa); Vice-Chairman of the Board of Directors of Alicorp S.A.A., Universal Textil S.A. and Director of Inversiones Centenario S.A., Banco de Crédito del Peru, Pacifico Peruano Suiza, Primax S.A., Terminal Internacional del Sur S.A. (TISUR), Palmas e Industrias del Espino S.A., R Trading S.A., and several companies in the industrial, commercial and services sector making up the Romero Group. Mr. Romero Belismelis is the cousin of Mr. Dionisio Romero Paoletti.
Benedicto Ciguenas Guevara
|Mr. Benedicto Ciguenas Guevara serves as Independent Director of Credicorp, Ltd. He is an economist from Universidad Catolica del Peru and has a Master degree from the Colegio de Mexico. Mr. Cigüeñas completed studies of Statistics and Economics at the Centro Interamericano de Enseñanza del Estado, Chile; and the Advanced Management Program at Universidad de Piura, Peru. He has been a Director of Credicorp and of Banco de Crédito del Peru. He is also Director of ASB and Mibanco. Previously, he served as Financial Economic Advisor of BCP and as Chief Financial Officer (1992 – April 2004). He served as CEO and CFO of Banco de la Nacion, and as Peru's Vice Minister of Economy and Finance. Also, he was an executive at Peruvian Central Bank, and Director of Banco Exterior de los Andes (Extebandes), Petróleos del Peru, Banco de la Nacion and Instituto Peruano de Administración de Empresas, among other institutions. He has served as a Director of the Board of Credicorp since 2014.
Patricia Silvia Lizarraga Guthertz
|Ms. Patricia Silvia Lizarraga Guthertz is an Independent Director of the Company. She is an experienced Wall Street executive with over 25 years working in international mergers & acquisitions, capital markets, private equity and valuation experience. She is the Founder and Chief Executive Officer of Hypatia Capital Group, since 2007, and founder and major shareholder of family group Grupo del Ande. Ms. Lizárraga's board experience includes as both President of the Board and Chair of the Audit Committee of non-profits, as well as private company board experience. She served as President of the Privatization Committee of Toll Roads of Peru. Ms. Lizárraga received her Bachelor of Arts degree from Yale University and her Master's of Business Administration from Harvard Business School.
Juan Carlos Verme Giannoni
|Mr. Juan Carlos Verme Giannoni serves as Independent Director of Credicorp, Ltd. since August 1995. is a private investor and entrepreneur. He has served on the Board of Directors of BCP since March 1990. Mr. Verme is Chairman of Inversiones Centenario, and member of the Board of other Peruvian companies such as Celima, Corcesa, Medlab and Clinica Ricardo Palma. He is the Chairman of the Board of WWG Peru S.A., MALI (Lima's Fine Arts Museum), and a Trustee of Tate Americas Foundation. Since November 2012, he has served as the Vice President of the Fundación Museo Reina Sofia of Madrid, Spain.
Basic Compensation
As Of


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An introduction to St. John's doctrine, even when we limit ourselves to his less daunting discussions of the beginning of the mystical life, suffers from some of the same limitations that are found in reading Jung's works; we are dealing with formulations that are meant to be lived out and practiced, and not simply understood intellectually. For St. John mystical experience, which he also called infused contemplation, meant a real experience of union with God, and his writings stressed the way in which a person must conduct himself in order to attain to this union and the sufferings that he must undergo.
Juan de Yepes was born in Spain in the Castillian town of Fontiveros in 1542. Soon after his birth his father died, and his mother had to struggle to keep her three young sons alive. This poverty probably played a role in the death of one of John's brothers and the move of the family to Medina del Campo, where John was placed in an orphanage. Upon leaving the orphanage in his teens he served as a nurse in a hospital of incurables, and attended the Jesuit college.
At 21 he decided to enter the Carmelite monastery in Medina del Campo. After being ordained as a priest he was at the point of leaving the Order for a more rigorous and secluded one when he met Teresa of Avila who had already initiated a reform movement for the sisters, and was planning one for the friars as well. She convinced him to help her in this new work, and he started the first house of the new reform and went on to hold many positions in this growing movement.
In 1577, while in the midst of an extended stay as a confessor and spiritual director at St. Teresa's convent at Avila, he was kidnapped by the friars who opposed the reform and was imprisoned at Toledo. Buried in a dark cell and treated brutally, he began to fear for his life. Here he suffered a dark night out of which was born some of his most beautiful poetry. After more than eight months of torment he escaped and went south to Andalusia. Charged with the spiritual direction of St. Teresa's sisters, he began to teach and write maxims as aids to their devotion, and eventually undertake his prose works which were intended to be commentaries on his major poems. After many years, dividing his time in administering the growing reform and dedicating himself to the task of spiritual direction, he again fell afoul of some of his fellow friars. He was harassed and removed from all office, fell ill and died in 1591 at 49 years of age. The manuscripts of his writings circulated widely both inside and outside his order until they were printed in 1618.
Three of St. John's four major works concern us directly because they each contain a long passage devoted to the beginning of contemplation: the Ascent of Mount Carmel, its companion piece the Dark Night of the Soul, and the Living Flame of Love. The latter deals with the highest reaches of mysticism, and its treatment of the passage to contemplation is incidental to the main theme of the work. In the Ascent and Dark Night, however, this doctrine is found in the context of the development of the whole life of prayer.
The first reading of the Ascent or Dark Night can be disconcerting, for it is hard to find the proper perspective in which to view them. These two books, though conceived as parts of one over-all plan, form only a loose unity. The Ascent of Mount Carmel started as a commentary on the poem, "On a Dark Night", and was, as well, an exposition of a diagram that St. John had drawn illustrating how to ascend the mount of perfection which he used as an aid in spiritual direction. These original purposes were gradually submerged under the force of the logical flow of his explanations. Only the first stanzas of the poem were ever commented on, the diagram of the mount receded into the background, and the entire treatise of the Ascent was never finished. The book the Dark Night tends to complete the original undertaking, but it has the marks of being written separately with its own terminology and point of view. The Ascent-Dark Night is a disconcerting mixture of poetry and prose, psychological descriptions and scholastic doctrine that is saved from confusion by the unrelenting intent of the author which turns it into a masterpiece of the interior life. This intent is to actually guide the reader to the goal of union with God.
St. John was not primarily a writer, and he did not set out to create systematic treatises of mystical theology. In the prologue to the Ascent of Mount Carmel, after enumerating some of the problems that demand attention, he explains:
"Our goal will be, with God's help, to explain all these points, so that everyone who reads this book will in some way discover the road that he is walking along, and the one he ought to follow if he wants to reach the summit of this mount."(1)
The accent is on this practical work of how to actually climb the mountain, and St. John had little time for people who proposed to travel to God in pleasant and delectable ways. Since there was nothing that could compare with this goal, everything else must be left behind. St. John's writings have often been called negative and privative because of this thoroughgoing detachment. Yet when he wrote, he had already climbed high on the mountain and was trying to guide his penitents to the same height and did not want them to dawdle on the road distracted by non-essential things. The apparent complexity and the detailed landscape of the Ascent and the Dark Night resolves itself into a single-pointed vision once we take up St. John's perspective. The end is divine union, and all else must be laid aside. This union cannot be achieved by means of sense knowledge, nor even by spiritual ideas and feelings about God. The Ascent and Dark Night devote themselves to subtly and exhaustively analyzing how our attachment to worldly things and even spiritual goods can hinder the attainment of the highest good. In fact, it is the attachment to spiritual blessings in the form of the consolation of prayer, visions and revelations that pose the most dangerous obstacles because they are felt to be good and are clung to.
St. John, although he asks for a complete and penetrating detachment from all that is not God Himself, does not consider it a work of human effort alone. What is given up is replaced by something better. The giving up of temporal and worldly desires takes place under the advent of spiritual desires and experiences which more than make up for them, and later, the giving up of these spiritual desires is the prelude to the beginning of contemplation and is caused by the advent of this new experience.
This spiritual program leading to divine union is based on a number of premises which St. John derived from the scholastic philosophy he was trained in and applied to the life of prayer:
"The cause of this darkness is attributable to the fact that - as the scholastic philosophers say - the soul is like a tabula rasa (a clean slate) when God infuses it into the body, so that it would be ignorant without the knowledge it receives through its senses, because no knowledge is communicated to it from any other source. Accordingly, the presence of the soul in the body resembles the presence of a prisoner in a dark dungeon, who knows no more than what he manages to behold through the windows of his prison and has nowhere else to turn if he sees nothing through them. For the soul, naturally speaking, possesses no means other than the senses (the windows of its prison) of perceiving what is communicated to it."(2)
The conclusion to this line of reasoning is that if a man denies what comes through his senses, his soul would be in darkness and empty, and though a man must sense, if he desires not to do so, he attains the same effect as if he did not sense at all.
The reason why the mortification of desire is so important is that a disordered desire creates a likeness between the person and what he desires, "For love effects a likeness between the lover and the object loved."(3) If a person has inordinate desires for things other than God, he or she becomes made over in their likeness and cannot be made in the likeness of God. This dual affection cannot exist because two contraries cannot coexist in one person; darkness which is affection set upon creatures and light which is God are contrary to each other.
St. John's conclusion is that if a man becomes like the limited object of his desire, he cannot realize his potential to be transformed into the likeness of the infinite God, for such transformation demands that the will of man be completely in accord with the will of God, and any voluntary imperfection is enough to create an obstacle to this transformation. This doctrine forms the general context to the beginning of contemplation and the rationale underlying the "dark night (the mortification of the appetites and the denial of pleasure in all things) for the attainment of the divine union with God."(4)
St. John starts his description of the life of prayer with conversion and the state of beginners:
"It should be known, then, that God nurtures and caresses the soul, after it has been resolutely converted to His service, like a loving mother who warms her child with the heat of her bosom, nurses it with good milk and tender food, and carries and caresses it in her arms."(5)
Before this time the beginner had been attached to the things of the world, but now a dramatic change has taken place, for the soul which had been circumscribed by the world now becomes inflamed with love for spiritual things and the love for the world is replaced by the love for the things of God. Here there is no purely negative asceticism. Undoubtedly, the beginner must make strong efforts to break with his former habits, but these efforts are powerfully aided by the new yearnings of love that have sprung up within. The transition from the world to the beginning of the spiritual life is explained by St. John in the Ascent when he comments on the words "an enkindling with longings of love":
"The love of one's Spouse is not the only requisite for conquering the strength of the sensitive appetites; an enkindling with longings of love is also necessary. For the sensory appetites are moved and attracted toward sensory objects with such cravings that if the spiritual part of the soul is not fired with other more urgent longings for spiritual things, the soul will neither be able to overcome the yoke of nature nor enter the night of sense; nor will it have the courage to live in the darkness of all things by denying its appetites for them."(6)
The prayer of these beginners is what St. John calls meditation. Meditation today, when it is applied to spiritual practices, usually gives the impression of being a very orderly and rational analysis of a spiritual topic which gives rise to affective resolutions by way of conclusions to the reasoning process. For St. John, however, meditation is more generic and covers a great deal more ground.
Meditation as described in the Ascent centers around the faculty of imagination. But the imagination is not conceived of in isolation. It draws its raw material from the senses and then elaborates and develops these images through the use of the intellect, memory and will. Meditation embraces all the kinds of prayer that a person can make by his own efforts.
If meditation is the spiritual activity of the beginner, then the "longings of love" represent how the soul is acted upon. The two go together to form a harmonious unity which is best described as sensible spirituality or sensible religious experience. Before conversion the beginner was bound to the world, and his attention, affection, energy and faculties were devoted to worldly things by means of the senses; the beginner looked outward through the senses toward the world.
Conversion alters this picture 180°,and now the new spiritual yearnings take the place of the attraction of the world. The beginner turns his attention, energy and faculties to spiritual things but, and here is the crucial point, he does it again by means of the senses, that is, by the natural faculties that work through the senses. The new attraction that arises in the spiritual part of the soul begins to counterbalance the sensible attraction for the world and soon overpowers it. The focus of attention and desire begins to rotate like a compass needle under a greater magnetic force. Attention and energy turn inward but it is attention, energy and natural operation of the faculties that only know how to operate through the senses. Therefore, the net effect of initial conversion is that the desire for temporal things becomes a sensible appreciation of spiritual things, the two being, in fact, opposite perspectives from the same vantage point.
Another way of explaining this process is by saying that grace must initially take man as he is. The phase of sensible spirituality is a necessary stage, and in St. John's mind it serves as a remote preparation for divine union:
"For though the apprehensions of these faculties are not a proximate means toward union for proficients, they are a remote means for beginners. By these sensitive means beginners dispose their spirit and habituate it to spiritual things and at the same time they void their senses of all other base, temporal, secular, and natural forms and images."(7)
But sensible spirituality is only a remote preparation, for it labors under inherent difficulties. Its most fundamental limitation springs from the fact that the senses can never adequately contain the spiritual, and therefore will always give a fragmentary and inadequate account of it. Furthermore, in regards to purity of intention, the soul is drawn to spiritual things not so much by what they are in themselves, for its understanding of their true nature is very limited, but more by the pleasure and consolation it finds in them. Sensible pleasure, then, is often a prime driving force. It is from this source of motivation that arises part of the fervor of beginners with their ability to spend hours in prayer and to devote themselves to penance and discipline, for all these things, as strange as it may seem, are sweet and enjoyable to them. St. John describes the faults and weaknesses of these beginners at great length in the first part of his Dark Night of the Soul. This sensible spirituality forms the point of departure from which the transition to contemplation begins.
Faith and divine union are the two key concepts that allow us to understand what St. John means by contemplation. In the Ascent, in order to illustrate the meaning of union, St. John uses the image of a pane of glass in the rays of the sun; the more the glass is purified the more it is transformed by the sunlight. It retains its own nature but becomes the sun by participation:
"And God will so communicate His supernatural being to it that it will appear to be God Himself and will possess all that God Himself has."(8)
This conception of divine union is far from any pantheism, for man's nature remains distinct, but it is also far removed from any simply moral union in which a man might be called God-like because he obeys the law of God. Divine union in St. John's mind is a real participation in God's life through knowledge and love. If divine union is the goal, faith is the means. But St. John's conception of faith is not easy to grasp even for the person pursuing the life of prayer. "Like a blind man he must lean on dark faith, accept it for his guide and light, and rest on nothing of what he understands, tastes, feels, or imagines."(9)
The reality of faith so transcends human nature that St. John disconcertingly likens trying to explain it to attempting to describe colors to a blind man. Faith:
"deprives and blinds a person of any other knowledge or science by which he may judge it. Other knowledge is acquired by the light of the intellect, but not the knowledge that faith gives. Faith nullifies the light of the intellect, and if this light is not darkened, the knowledge of faith is lost."(10)
Faith is seen as a supernatural way of knowing quite diverse in object and inner dynamism from all natural knowing. No knowledge coming to man through his senses or rational faculties can bring him in contact with God in order that he can know Him as He is. Only faith is the proximate and proportionate means of knowing God in this way. Its proximity is rooted in its divine origin in the gift of grace which transforms man and elevates his natural powers. Man must cling to faith even though this seems to quench his natural modes of knowing.
And it is the clinging of the old man to his limited way of perceiving and experiencing that hinder this necessary reliance on faith. It is especially the clinging to spiritual knowledge, which is good in itself, that creates an obstacle to divine union; the limited lights of spiritual knowledge coming through the natural faculties appear brighter to the soul than the light of faith. In reality the light of faith is much greater, but manifests itself in another way, so it initially appears as darkness to the soul.
Several words of clarification on this doctrine of St. John are in order. First of all, faith as a proximate means of union with God was always understood by him to be working in and through love and never apart from it.
Secondly, union with God, though it is beyond the natural capacity of man, is still a real experience, in fact, the most real experience according to St. John. Divine union, however, transcends man's natural power not only by the sublimity of its object but by the way it attains it. Ordinarily the intellect functions in a discriminatory way; it breaks down the reality to be known into small insights or concepts, and then unite these concepts to form a more or less adequate judgment about the reality. The discursive intellect sees things piecemeal, as it were, not as wholes, not as possessing a within. We know about things and about people; we do not know people directly in their subjectivity, which is a great limitation, for it is there that they are most themselves. Still less do we know God from within, only at a distance in the prism of creatures.
St. John implies that the experience of contemplation is an intersubjective experience. The person experiences God within him, not as an object or thing about which something is known, but simply as a whole, a subject. God is present to him in a way analogous to the way he is present to himself.
"At this time God does not communicate Himself through the senses as He did before, by means of the discursive analysis and synthesis of ideas, but begins to communicate Himself through pure spirit by an act of simple contemplation, in which there is no discursive succession of thought."(11)
It is love in informing and vivifying faith that allows faith to attain to this sort of knowledge. Love of its nature is geared to the subject, and divine love lifts the person to a subject- to-subject relationship to God. Contemplation "which is knowledge and love together, that is, loving knowledge"(12) is the beginning of the experience of this new relationship. In it love is strong enough that it draws knowledge with it, so there results an experience of the within, God present as a self in the heart of the limited human self.
In sharp contrast to ordinary prayer where God is thought and felt about, the chief note of contemplation is that God's presence is experienced; this presence is initially felt within as some sort of interior touch. This experiential knowledge of God brings with itself other characteristics. It is felt to be independent of the will of the person receiving it, varying in intensity, demanding less effort than meditation and impeding in some fashion the natural workings of the soul. This knowledge of God remains obscure, and the mode of its communication not comprehended.
As long as consolation and sweetness remain, the beginner is satisfied that God is approving of his life of prayer. However, for those called to contemplation this state cannot last. it is here, after the soul has become accustomed to the feelings and consolations of beginners, that St. John introduces the night of sense. Consolation and sweetness begin to diminish and aridity seizes the soul. The sense of value and accomplishment in praying evaporates. The night of sense is the beginning of contemplation; St. John calls it arid, purgative contemplation or dark fire. It is the herald of the more perceptible contemplation to come, and its purpose is to detach the soul from sensible knowledge and prepare it for this higher way of knowing.
The beginning of contemplation is often gradual and blends imperceptibly with the simplification of ordinary prayer. However, it can also take place in a sudden and disconcerting fashion. This latter case is instructive because it points to the underlying discontinuity of the two states. St. John has likened this transitional stage to the weaning from the breast of sensible consolations, and to the shutting out of the sun of divine favor.
"Consequently, it is at the time they are going about their spiritual exercises with delight and satisfaction, when in their opinion the sun of divine favor is shining most brightly on them, that God darkens all this light and closes the door and spring of the sweet spiritual water they were tasting as often and as long as they desired." (13)
The heights of consolation for the beginner often have a mystical flavor to them; there is a certain savour and experience and sense of the presence of God which is best described as the sensible analogate of contemplative experience. Unfortunately, the limitations of this state are quite hidden from the person experiencing these consolations. For this reason the sudden cessation of consolation is experienced as a terrible trial. There is intense soul-searching for the reason why it has happened. There is a fruitless search for the unrepented sin which must underlie God's apparent anger. The resultant anxiety is more oppressive than the loss of consolation itself, for it centers on the apparent loss of God. The frantic attempts to recapture this lost sense of communion by a return to meditation and spiritual practices is doomed to failure, and only exacerbate the predominant mood of anxiety. Seen objectively, it is clear that the person is already learning the necessary distinction between sensible consolation and God Himself by means of this privation, but subjectively he is convinced that God has left him.
The onset of this process of weaning according to St. John, whether it is gradual or sudden, does not necessarily take a long time. He says that with people who wholeheartedly take up the spiritual life it can happen rather quickly. They have obtained the habit of meditation and derived substantially what they should have from its practice. The destination of the journey has been reached and the fruit has been peeled and is ready to be eaten. Meditation has served to accommodate sense to spirit, and now a mysterious new experience is beginning.
Unfortunately, the person undergoing this experience without any guidance tends to feel that it is, indeed, negative and privative rather than positive. He strives to go back to his former ways of praying with the result that he hinders this new experience from taking hold.
Even sadder than the misunderstanding of the beginner is the virtual absence of adequate direction. This grave lack of direction is what prompted St. John to return again and again to a detailed description of this predicament and the practical remedy for it. It also forced from him some of the most vehement denouncements to be found in all his writings. He likens the erring directors to blacksmiths who know only how to pound on the delicate workings of the soul, and to crude artisans who clumsily dab away at beautiful paintings, smearing them with strange colors, instead of leading them gently into the necessary detachment and simplicity.
The soul's lack of understanding and poor direction are compounded in St. John's mind by the work of the devil. The evil one takes his stand with great cunning on the road which leads from sense to spirit. He tries with all his wiles to prevent the soul from passing over into this higher state of prayer where he can meddle with much less effectiveness. He torments them, especially those called to greater perfection , with severe temptations in the form of scrupulosity, urges to blaspheme and sins against chastity.
Therefore, though many enter this night of sense which heralds the beginning of contemplation, few successfully emerge. Since contemplation is an essentially new experience, it is difficult to get used to. St. John, therefore, sets down three signs by which the beginner can make a judgment of whether he is really being led into the contemplative state.
The first sign is that he cannot meditate any longer or find that sweetness which used to come through the exercise of his faculties. The second sign is that he does not have a desire to fix his attention and thoughts on other things besides the spiritual.
"The third and surest sign is that a person likes to remain alone in loving awareness of God, without particular considerations, in interior peace and quiet and repose, and without the acts and exercises (at least discursive, those in which one progresses from point to point) of the intellect, memory and will; and that he prefers to remain only in the general, loving awareness and knowledge we mentioned, without any particular knowledge or understanding."(14)
Since the first sign might result from lukewarmness, neglect or sin, the second sign is used as a safeguard, and since the first and second signs might be the result of some illness or general weakness where the soul has no desire for anything, the third sign is brought forth. The third is the most vital sign, for it is that of contemplation itself. Since the recipient is still addicted to sense perception, this new knowledge is too different and subtle to be readily perceptible. However, it will soon become so:
"But the more habituated he becomes to this calm, the deeper his experience of the general, loving knowledge of God will grow. This knowledge is more enjoyable than all other things, because without the soul's labor it affords peace, rest, savor, and delight."(15)
The actual beginning of this infused contemplation is the crucial sign, for without it the soul would be leaving meditation without something better taking its place:
"If a man did not have this knowledge or attentiveness to God, he would, as a consequence, be neither doing anything nor receiving anything. Having left the discursive meditation of the sensitive faculties and still lacking contemplation (the general knowledge in which the spiritual faculties - memory, intellect, and will - are actuated and united in this passive, prepared knowledge), he would have no activity whatsoever relative to God."(16)
Contemplation does not come through the senses and thus to the rational faculties following the usual pattern of knowing, but rather it comes from behind, so to speak. It is infused directly into the rational faculties at their root, or center, so that the person receiving this knowledge does not understand how it got there except that it is the work of God and the presence of God. The basic human orientation of the rational faculties to knowledge which is sense-related plays havoc with the reception of contemplative knowledge; the whole tonality of the intellect looks towards the senses, and effectively blinds it to knowledge coming in any other way. It is literally looking in the wrong direction and does not know that there is another direction, and if it did know of this other direction, it would look at it with its conceptualizing and discriminating eyes and thus not see anything.
"So delicate is this refreshment that ordinarily, if a man have desire or care to experience it, he experiences it not; for, as I say, it does its work when the soul is most at ease and freest from care; it is like the air which, if one would close one's hand upon it, escapes."(17)
In order to perceive this new reality, the soul must abandon all its discursive activity and become like that which it is to receive.
"Since God, then, as the giver communes with him through a simple, loving knowledge, the individual also, as the receiver, communes with God, through a simple and loving knowledge or attention, so that knowledge is thus joined with knowledge and love with love. The receiver should act according to the mode of what is received, and not otherwise, in order to receive and keep it in the way it is given."(18)
The beginner must overcome his feelings of anxiety he is doing nothing because he is not working with the natural faculties. His work, rather, is receiving.
"They must be content simply with a loving and peaceful attentiveness to God, and live without the concern, without the effort, and without the desire to taste or feet Him. All these desires disquiet the soul and distract it from the peaceful quiet and sweet idleness of the contemplation which is being communicated to it."(19)
St. John's teaching can be summarized as follows: the beginner experiences a growing difficulty in meditation through no conscious neglect or unknown illness. This decrease in the ability to meditate goes hand-in-hand with a desire to remain still and at peace, resting in a new contemplative knowledge of God that is being given to it. Though this knowledge is very faint and sometimes imperceptible at the beginning, it soon grows more and more conscious when the person learns what attitude to take up in regard to it; he then recognizes the presence of God within.
The dark night of sense, instead of being an abandonment by God, is in reality the beginning of a deeper communion with Him. The darkness is not the result of privation but unaccustomed brightness, and if the soul submits to it and takes up the proper attitude, it will soon perceive that this is so.
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Chapter 4